NEW TESTAMENT CONTEXTUAL COMMENTARY: THE APOSTLE JOHN’S FIRST EPISTLE TO HIS CONGREGATION Volume I

By Dr. Robert R. Seyda

The Apostle John tells his readers, he has an important message to tell them. It is about a person who was already there before the beginning of the world. We heard him speak. We’ve seen Him with our own eyes. We watched Him and we touched Him. He is the Word that gives us life with God. This is the message: God is completely good and pure. He is like light. There is nothing dark about Him.
Amazingly, John tells us that one of the things Jesus wanted us to understand is that by loving others we love God. Yes, we do make mistakes and so do other believers but we are not to hold that against them because just as we were given forgiveness by God’s mercy and grace since we are in union with His Son, so can they. What we are not to do is claim access to this privilege but then live like those in the world. Our goal is not just life, but eternal life. After all, we are God’s children and no child of God keeps on sinning after they are born again through Jesus the Anointed One.

• Language: English
• Publisher: WestBow Press
• Release date: Mar 26, 2024
• ISBN: 9798385020638

Dr. Robert R. Seyda

Dr. Seyda has enjoyed over 60 years of ministry as a Preacher, Teacher, and most of the time a Preaching Teacher in Europe, the United States, and Asia. Learning how different cultures look at God's instructions and those for whom English is a second language, he strives to communicate in a clear, precise, understandable way. Received Bachelor of Arts Degree in Philosophy & Religion with a minor in Psychology at the University of North Dakota Studied for a Master in Christian Education at Winnipeg (now Providence) Theological Seminary in Canada Completed a Master of Theology and Doctor of Theology at Trinity Bible College & Theological Seminary in Indiana

Book preview

1500_c.jpg

NEW TESTAMENT

CONTEXTUAL

COMMENTARY

THE APOSTLE JOHN’S

FIRST EPISTLE

TO HIS CONGREGATION

VOLUME I

DR. ROBERT R. SEYDA

Copyright © 2024 Dr. Robert R. Seyda.

All rights reserved. No part of this book may be used or reproduced by any means, graphic, electronic, or mechanical, including photocopying, recording, taping or by any information storage retrieval system without the written permission of the author except in the case of brief quotations embodied in critical articles and reviews.

This book is a work of non-fiction. Unless otherwise noted, the author and the publisher make no explicit guarantees as to the accuracy of the information contained in this book and in some cases, names of people and places have been altered to protect their privacy.

WestBow Press

A Division of Thomas Nelson & Zondervan

1663 Liberty Drive

Bloomington, IN 47403

www.westbowpress.com

844-714-3454

Because of the dynamic nature of the Internet, any web addresses or links contained in this book may have changed since publication and may no longer be valid. The views expressed in this work are solely those of the author and do not necessarily reflect the views of the publisher, and the publisher hereby disclaims any responsibility for them.

Any people depicted in stock imagery provided by Getty Images are models, and such images are being used for illustrative purposes only.

Certain stock imagery © Getty Images.

ISBN: 979-8-3850-2136-9 (sc)

ISBN: 979-8-3850-2063-8 (e)

Library of Congress Control Number: 2024907300

WestBow Press rev. date: 05/20/2024

CONTENTS

FOREWORD

INTRODUCTION

HISTORY

EXPOSITION

COMMENTARY AND HOMILETICS

EXPOSITION

COMMENTARY AND HOMILETICS

EXPOSITION

COMMENTARY AND HOMILETICS

EXPOSITION

COMMENTARY AND HOMILETICS

EXPOSITION

COMMENTARY AND HOMILETICS

EXPOSITION

COMMENTARY AND HOMILETICS

EXPOSITION

COMMENTARY AND HOMILETICS

EXPOSITION

COMMENTARY AND HOMILETICS

COMMENTARY AND HOMILETICS

EXPOSITION

COMMENTARY AND HOMILETICS

EXPOSITION

COMMENTARY AND HOMILETICS

EXPOSITION

COMMENTARY AND HOMILETICS

EXPOSITION

COMMENTARY AND HOMILETICS

EXPOSITION

COMMENTARY AND HOMILETICS

EXPOSITION

COMMENTARY AND HOMILETICS

EXPOSITION

COMMENTARY AND HOMILETICS

EXPOSITION

COMMENTARY AND HOMILETICS

EXPOSITION

COMMENTARY AND HOMILETICS

EXPOSITION

COMMENTARY AND HOMILETICS

EXPOSITION

COMMENTARY AND HOMILETICS

EXPOSITION

COMMENTARY AND HOMILETICS

EXPOSITION

COMMENTARY AND HOMILETICS

EXPOSITION

COMMENTARY AND HOMILETICS

EXPOSITION

COMMENTARY AND HOMILETICS

EXPOSITION

COMMENTARY AND HOMILETICS

EXPOSITION

COMMENTARY AND HOMILETICS

EXPOSITION

COMMENTARY AND HOMILETICS

EXPOSITION

COMMENTARY AND HOMILETICS

EXPOSITION

COMMENTARY AND HOMILETICS

EXPOSITION

COMMENTARY AND HOMILETICS

EXPOSITION

COMMENTARY AND HOMILETICS

EXPOSITION

COMMENTARY AND HOMILETICS

EXPOSITION

COMMENTARY AND HOMILETICS

EXPOSITION

COMMENTARY

EXPOSITION

COMMENTARY AND HOMILETICS

EXPOSITION

COMMENTARY AND HOMILETICS

EXPOSITION

COMMENTARY AND HOMILETICS

EXPOSITION

COMMENTARY AND HOMILETICS

EXPOSITION

COMMENTARY AND HOMILETICS

EXPOSITION

COMMENTARY AND HOMILETICS

EXPOSITION

COMMENTARY AND HOMILETICS

EXPOSITION

COMMENTARY AND HOMILETICS

EXPOSITION

COMMENTARY AND HOMILETICS

EXPOSITION

COMMENTARY AND HOMILETICS

EXPOSITION

COMMENTARY AND HOMILETICS

EXPOSITION

COMMENTARY AND HOMILETICS

EXPOSITION

COMMENTARY AND HOMILETICS

EXPOSITION

COMMENTARY AND HOMILETICS

EXPOSITION

COMMENTARY AND HOMILETICS

EXPOSITION

COMMENTARY AND HOMILETICS

EXPOSITION

COMMENTARY AND HOMILETICS

EXPOSITION

COMMENTARY AND HOMILETICS

EXPOSITION

Unless otherwise indicated, all scriptures are taken from the Holy Bible: Easy-to-Read Version (ERV), International Edition © 2013, 2016 by Bible League International and used by permission.

Scripture quotations marked (NIV) are taken from the Holy Bible, NEW INTERNATIONAL VERSION®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

Scriptures marked (NLT) are taken from the Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.

Scripture quotations marked (ESV) are from the ESV® Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.

Scriptures marked NASB are taken from the NEW AMERICAN STANDARD BIBLE®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation. Used by permission.

The Living Bible copyright © 1971 by Tyndale House Foundation. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved. The Living Bible, TLB, and the The Living Bible logo are registered trademarks of Tyndale House Publishers.

Scripture quotations marked AMPC are taken from the Amplified Bible Classic Edition (AMPC) , Copyright © 2015 by The Lockman Foundation, La Habra, CA 90631. All rights reserved.

Scripture quotations marked (GNT) are from the Good News Translation in Today’s English Version- Second Edition Copyright © 1992 by American Bible Society. Used by Permission.

Scripture quotations marked MSG are taken from THE MESSAGE, copyright © 1993, 2002, 2018 by Eugene H. Peterson. Used by permission of NavPress. All rights reserved. Represented by Tyndale House Publishers, Inc.

Scriptures marked (NASB) are taken from the NEW AMERICAN STANDARD BIBLE®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation. Used by permission.

Scripture quotations marked (NKJV) are taken from the New King James Version. Copyright © 1982 by Thomas Nelson, Inc. Used by permission. All rights reserved.

Scripture quotations marked (KJV) are taken from the King James Version, public domain.

Scripture quotations marked (CEV) are from the Contemporary English Version Copyright © 1991, 1992, 1995 by American Bible Society, Used by Permission.

Scripture taken from The Holy Bible, American Standard Version (ASV), Public Domain

The Holy Bible, Berean Standard Bible, BSB. Copyright ©2016, 2020 by Bible Hub. Used by Permission. All Rights Reserved Worldwide.

Scripture marked as (YLT) are taken from Young’s Living Translation version of the Bible, public domain.

Scripture quoted by permission. Quotations designated (NET) are from the NET Bible® copyright© 1996-20016 by Biblical Studies Press, L.L.C. http://netbible.org. All rights reserved

Scripture quotations marked as NCV are taken from the New Century Version®. Copyright © 2005 by Thomas Nelson. Used by permission. All rights reserved.

Scripture taken from American King James Version (AKJV), Public Domain

Scripture quotations marked HCSB are taken from the Holman Christian Standard Bible®, Used by Permission HCSB ©1999,2000,2002,2003,2009 Holman Bible Publishers. Holman Christian Standard Bible®, Holman CSB®, and HCSB® are federally registered trademarks of Holman Bible Publishers.

Scripture quotations marked ISV are taken from the Holy Bible: International Standard Version® Release 2.0. Copyright © 1996-2013 by the ISV Foundation. Used by permission of Davidson Press, LLC. ALL RIGHTS RESERVED INTERNATIONALLY.

FOREWORD

The most effective way to use this historically researched commentary is verse-by-verse, not by chapter. Therefore, I have prefaced each verse with biblical historical exposition. We followed this with an extensive listing of quotes from previous commentators and documents going as far back as during Jesus’s ministry. Therefore, once you select a verse for interpretation, following the exposition, look through the historical material to find the quotes that best fit the focus of your message or teaching theme.

I also want to thank my loving, precious, irreplaceable wife, Aurora, for her tireless proofreading and suggestions in helping make the text understandable to those like herself, for whom English is a second language. Her encouragement, support, and many contributions to this project are priceless.

INTRODUCTION

H istorically, theologians traditionally held Apostle John, born in Bethsaida in Galilee in 6 AD and died in Ephesus around 100 AD, composed these three epistles at Ephesus, as a Bishop, following his exile on the Isle of Patmos. Church Historian Eusebius of Caesarea ( 260 -3 39 AD) tells us that early church writer Tertullian ( 155 -2 20 AD) writes as follows: " Domitian also, who possessed a share of Nero’s cruelty, attempted once to do the same thing that the latter did. But because he had, I suppose, some intelligence, he very soon ceased and even recalled those whom he had banishe d ." ¹

But after Roman Emperor Domitian’s fifteen-year reign and Emperor Nerva succeeded to the throne, the Roman Senate, according to the writers that record the history of those days, voted to cancel Domitian’s honors. Those unjustly banished were allowed to return to their homes and have their property restored to them. About this time, Apostle John returned from his banishment on the Island of Patmos and took up his abode at Ephesus, according to ancient Christian tradition.²

Another early church historian Socrates Scholasticus of Constantinople (380-349 AD) tells us that the early church centers of Rome and Constantinople disagreed about when to celebrate Easter. He tells us that the Eastern church claimed their information came from Apostle John, while the Western church said they received theirs from Peter and Paul. That is why Rome excommunicated the Patriarch of Constantinople on July 16, 1054, creating the great schism. They have remained so to this day. The irreconcilable issue is that the Eastern Church of Constantinople does not recognize Rome as the Mother Church of Christianity. So, they do not accept the Pope as Christianity’s ruling figurehead.³

Using his exhaustive lexicographical analysis Ernest DeWitt Burton (1856-1925), Bible scholar, prodigious writer, and publisher of serious biblical studies as well as popular books and manuals for church and school use, finds the content, language, and writing style of Apostle John’s First Epistle as similar to his Gospel. He wrote that there could be "no reasonable doubt" that the same author wrote John’s first Epistle and the fourth Gospel.⁴

As a professional lyricist, Amos Wilder (1895-1903), an American poet, minister, and theology professor, wrote, "Early Christian tradition and the great majority of modern scholars have agreed on the common authorship of these writings, even when not identifying Apostle John as the author. Likewise, we find this majority view typified by the Swiss Reformer Johannes Œcolampadius (1482-1531), who, in summarizing the beloved Apostle’s career, refers to his first Epistle as the purest Gospel."⁵

However, other modern scholars challenged this view. But they are not the first. Isho’dad of Merv (c. 850 AD), Bishop of Hdatta, a prominent theologian of the Church of the East, complains that many erred by supposing Apostle John wrote it. Had they examined the matter, they would see that this letter’s thought, shape, and authority are significantly inferior to the good words of the Evangelist. John’s authorship of the three epistles is almost universally accepted. However, Bible scholars such as German Protestant theologian Heinrich Julius Holtzmann (1832-1910) and Charles Harold Dodd (1884-1973), Welsh New Testament scholar, and influential Protestant theologian have maintained that different authors wrote the Epistles and the Gospel.

There are at least two principal arguments for this view. First, the Epistle often uses a demonstrative pronoun at the beginning of a sentence,⁶ then a particle or conjunction, followed by an explanation or definition of the pronoun at the end. John does not use such stylistic techniques in his Gospel. The second is that Epistle’s author "uses the conditional sentence" in various hypothetical rhetorical figures unknown to the Gospel.

Nevertheless, I find too many similarities in how the author of John’s Gospel and the Epistles express faith and belief in the Word being none other than Yeshua of Nazareth, the Messiah. Therefore, it is hard to imagine anyone being able to duplicate that so frequently. None of the early Apostles or the disciples of John, such as Polycarp, knew about this. If they knew, they failed to mention it. Perhaps John, like Paul, used a stenographer to translate what John dictated into Greek. That is why some Bible scholars believe that Polycarp was that scribe.⁷ But the sense and feeling of what they wrote are that of the Evangelist John.

Using his exhaustive lexicographical process, Wilhelm Martin Leberecht De Wette (1780-1849), an eminent German theologian, Bible scholar, and critic, notes that the author of this composition does not call himself Apostle John. Nor is the author of the fourth Gospel merely an eyewitness of the history of Jesus. However, in the Second and Third Epistles, he calls himself an "elder." It may not be a title, but it probably distinguishes him from a younger writer by the same name.

We can be sure that John’s Epistle and Gospel flow from the same quill. That is because both bear the distinct stamp of personal relationships. Not only that, but the text also has the same writing style and development of thought. The Epistles and Gospel cast similar congenial spells of human feeling over the reader. De Wette notes that unanimous voices of antiquity attest to this Epistle by Iranæus, Polycarp’s disciples.⁸

In hopeful faith, Emil Schürer (1844-1910) leading German Protestant theologian, reports that on Thursday, June 20, 1889, at a theological conference at Giessen, Germany, the two parties, those who maintain or deny the Johannine authorship of the Fourth Gospel, were now approaching reconciliation.⁹ This agreement and confidence in Apostle John being the writer should bleed over into his Epistles. But, unfortunately, the "deny party" seems to have grown. As to the period in which John wrote this manuscript, there is consistent evidence that after visiting or starting congregations in Asia Minor,¹⁰ he relocated to Ephesus during the Jewish War of 66-70 AD.

There is some hint that Flavius Josephus (37-100 AD), a famous Jewish priest, scholar, historian, and peer of Apostle John, may have been familiar with Apocalypse writings in the Book of Revelation.¹¹ For instance, "For there broke out a terrible storm during the night, with the utmost violence, and powerful winds, with the most massive showers of rain, with frequent lightning, terrible thunderings, and amazing concussions and bellowings of the earth, that was in an earthquake. These things indicate that some destruction was coming upon humanity when the world brought disorder. So anyone could guess that these wonders foreshowed grand calamities on their way."¹²

When John speaks about dividing Jerusalem into three parts,¹³ we see Josephus used similar language. He said that the Jerusalem uprising started again and parted into three factions. These factions began fighting one another. This partitioning of evil forces, says Josephus, might be a good thing and the effect of divine justice. Furthermore, John mentions an incredible hailstorm with large hailstones weighing one talent. Josephus said that the hailstones covered two furlongs¹⁴ and farther. The pounding they brought was unmanageable, not only by those who stood in the way but by those beyond them for a great distance. As for the Jews, they first watched the coming of the hail, for it was white and could, therefore, not only be perceived by its loud noise but also by its brightness.

Furthermore, if you have read my other commentaries, I seldom use the title "the Anointed One" because I prefer the term "Anointed One." Here is an excellent article laying out the reasons for that decision and will help give more depth to understanding how the original meaning of the Anointed One got lost in the translation. Here is an explanation:

One of the interpretive debates about 1 John among scholars today is how to construe the Greek word Anointed One, referencing Jesus. The Greek adjective derives from the cognate verb chriō, which means to anoint. In the First Covenant, the word Messiah similarly derives from the Hebrew verb "to anoint." So, in the ancient Greek translation of the First Covenant (the Septuagint (LXX)), references to the Messiah were translated with the Greek word the Anointed One.

The sense of the Anointed One develops in the Final Covenant as Jesus progressively reveals His true nature. The Anointed One, in the Gospels and the Acts of the Apostles, was often used to identify Jesus as the Messiah, "This is the genealogy of Jesus the Messiah [Christou] the son of David, the son of Abraham,"¹⁵ or in Peter’s answer, "You are the Messiah [Anointed One]."¹⁶ After His resurrection and further spiritual illumination, the appellation, the Anointed One, came to have a significance that exceeded any expectations for the Messiah of Israel. It shifted from designating the title of God’s anointed leader of Israel to a proper name that reflected the divine nature of God’s incarnate Son as Jesus the Anointed One.¹⁷

There is a debate about when or whether this shift occurred. Martin Hengel (1926-2009) was a German historian of religion, focusing on the "Second Temple Period or Hellenistic Period" of early Judaism and Christianity. For him, in the Apostle Paul’s writings, the Anointed One is used almost entirely as a proper name with only a glimmer of its use as a title.

Representing another side of the debate, English New Testament scholar Nicholas Thomas Wright (1948) argues that "Jesus’ Messiahship remained central and vital for Paul" and persisted throughout early Christianity. However, the idea of the Messiah has been transformed in at least four ways, according to Wright, when applied to Jesus: (1) it lost its ethnic specificity and became relevant to all nations; (2) the messianic battle was not against worldly powers but against evil itself; (3) the rebuilt temple would be the followers of Jesus; and (4) the justice, peace, and salvation that Messiah would bring to the world would not be a geopolitical program but the cosmic renewal of all creation. In addition, to this transformed sense of the Messiah as God’s Son himself, the appellation the Anointed One refers to the time John wrote his Gospel and letters.

More to the point for John’s first Epistle, what does John mean when he writes, "Who is lying but the one who denies that Jesus is the Anointed One? This one is the antichrist, who denies the Father and the Son.¹⁸ Is the person who denies that Jesus is the Messiah lying? Or is it those who deny the divine nature of Jesus designated by the compound name Jesus the Anointed One? The answer to that question has far-reaching implications for understanding the historical setting and interpreting First John.

Suppose John insists that Jesus is the Jewish Messiah against those waiting for another. In that case, John’s original message goes against a Jewish audience, some of whom had become Christians but then changed their minds about Jesus. But suppose the Anointed One had come to designate the divine nature of Jesus that went beyond all Jewish expectations for the Messiah. In that case, he writes against any who deny that divine nature.¹⁹ So as we can see, the inner meaning of the Anointed One is the essence of His being, "the Anointed One." When forgotten, then the Anointed One becomes a title or surname, and His designation as the Anointed One becomes lost in translation.

By the early 1700s, in English-speaking countries, "the Anointed One became a surname. Even if they inserted the, it would have changed the connotation to Jesus the the Anointed One. Nevertheless, we must never forget that each time we say the Anointed One, we say the Anointed One." – the Messiah.

Speculatively, Philo of Alexandria (BC 25-50 AD), a Hellenized Jewish thinker deeply interested in the development of the philosophical and theological foundations of Christianity, was also noted for his comprehension of the early congregations of believers and the Final Covenant writings, especially those of Paul, John, and Hebrews. We must not forget that the Final Covenant documents were written in Greek by authors who were Jews (of course, now committed to understanding Jesus as Lord, the Anointed One) who were part of the Hellenistic culture of the Græco-Roman world.²⁰

Another thing we learned about Apostle John was that one of his followers was Papias (60-163 AD). He was Bishop of the Congregation in Hierapolis, a city of Phrygia close to Laodicea and Colossæ. Later, writers affirmed his martyrdom around 163 AD, some say in Rome and others in Pergamos. Papias was a disciple of Apostle John and on close personal terms with many who knew the Lord and His apostles. From them, he gathered the stories about our Lord’s sayings and wove them into a book divided into five volumes. This work was not limited to an exposition of the Anointed One’s sayings but also contained much historical information. Eusebius speaks of Papias as a man most learned in all things and well acquainted with the Scriptures. In another passage, he describes him as having a small frame.²¹

About 100 AD, Justin Martyr was born, during which time the anonymous Epistle to Diognetus appeared. Six of its chapters contain indisputable recollections of John’s First Epistle. Martyr wrote the Epistle to the Churches of Vienne and Lyons in 177 AD. He quotes 1 John 3:16. Carpocrates, the Gnostic, lived in Alexandria, Egypt, at the beginning of the second century. He tried to pervert 1 John 5:19, "The whole world lies in [control of] the evil one." Irenæus cites three passages from John’s first Epistle, mentioning their authors, and Eusebius says this piece of evidence in precisely the same manner as that from Papias. Clement of Alexandria was born about 150 AD. Like Irenæus, he quotes passages from John’s first Epistle, naming the author. So also, Tertullian was born thirty years before Origen and the succeeding Fathers. A teacher drew up, about 170 AD, a Canon of the New Testament to use catechumens. The name now attached to it is Muratori, who discovered and printed it in 1740 AD.²²

Bishop Papias was one of the foremost leaders in Asia Minor, as described in Eusebius, Iranæus, and Polycarp’s writings.²³ Further, historical accounts inform us that other apostolic leaders would journey to Ephesus to hear John recount stories about Jesus and listen to his teaching. Finally, ancient traditions originating in Ephesus also inform us that John’s tomb is in Ephesus. Therefore, it is not speculation to assume Apostle John was an evangelist, congregation planter, and pastor in the Mediterranean world whose firsthand knowledge of Jesus’ life and who interlaced His teachings and ministry into this first Epistle. As to the audience, we will say more about them as we examine this Epistle further, but there is little doubt that John directed it toward Christians who were already part of the Body of the Anointed One.

Furthermore, Hermas (115-140 AD) cites or alludes to this Epistle. It was also named authentic by Clement of Alexandria (150-215 AD), Cyril of Jerusalem (315-136 AD), and Augustine (400 AD). So, this was not something penned during medieval times in John’s name. Such admiration for these early church scholars can only add to our respect and reverence for John’s writing in this Epistle. Tertullian, a prolific early Christian writer from Carthage in Africa between 155-240 AD, made this comment: Read the testimony of John: ‘That which we have seen, which we have heard, which we have looked upon with our eyes, and our hands have handled, of the Word of Life.²⁴ ²⁵ Not only does Tertullian quote from John’s first Epistle, but he does so as though it was already accepted as genuine and known among early believers as a message from a true apostle of the Anointed One.

Bible researchers have assembled many Scriptural passages from this epistle representing a summary of Biblical faith to answer the question, "What do you believe? One of the fifteen they included is where John says: Every spirit that acknowledges that Jesus the Anointed One came to earth in human form is from God."²⁶ To deny this, says John, is inspired by the spirit of the antichrist.²⁷

Then we have a narrative shared by the church historian Eusebius (260-339 AD) about the Apostle and evangelist John while he was still living in Asia and governing the congregations of believers of that region. After he returned from his exile on Patmos Isle following the death of Roman emperor Domitian, his being alive at that time can be established by the testimony of two witnesses, Iranæus and Clement of Alexandria. The Church trusted them to maintain the Church’s accepted beliefs.

Eusebius first lists Irenæus in his second book, Against Heresies. There we read that the elders associated with John bear witness to this story; John told them while he remained with them until Emperor Trajan came to power. In his third book on the same subject, he attests the same thing in the following words: "The church in Ephesus, which Paul founded, and where John pastored until the time of Emperor Trajan, is also a witness of this story which was part of apostolic tradition. In his book entitled What Rich Man Can Be Saved?" Clement also indicates the time and attaches a most engaging narrative to those who enjoy hearing what is beautiful and rewarding.

Eusebius then suggests reading this account: "Listen to this story, which is not a simple fairytale, but an accurate narrative concerning John the Apostle, handed down and treasured in memory. After the Roman tyrant Trojan’s death, John returned from the Isle of Patmos to Ephesus. He received invitations to visit the neighboring Gentile territories. He appointed Bishops and set congregations in order in some places. In other areas, they asked him to choose the ministry; the ones pointed out to him by the Holy Spirit."

When John arrived at one of the cities not far away, he counseled the brethren on several matters. Then, he spotted a young man with a powerful physique, pleasing appearance, and striking character. Turning to the Bishop, John said, "In all earnestness, I commend this young man to you in the congregation’s presence, with the Anointed One as my witness." The Bishop accepted the charge and promised to do his best; John repeated the same injunction with an appeal to the same witnesses and departed for Ephesus.

This narrative by Eusebius is long, so I’ll summarize it. First, he took the young man he chose home with him. There he looked after he baptized and taught him. Then, as the boy grew older, John relaxed his strict routine, satisfied that the Lord’s seal he placed on him provided perfect protection. But some young men his age, idle, immoral, and accustomed to doing wrong, could make friends with him. At first, they took him along and paid all the costs for entertainment. They then talked him into going with them at night to commit robbery to pay for their expenses.

Finally, they demanded that he join the gang to commit even greater crimes. He gradually became accustomed to such practices. He rushed down into the depths as a horse freed from its harness. By so doing, he quit reading and meditating on John’s teachings and lost all interest in serving God. As a result, he became a bold chief bandit, the most violent, bloody, and cruelest of them all. So when the elders of the churches he visited earlier sent someone for John to send back the young man to help them in the ministry. That’s when John groaned and burst into tears as he said, "He’s dead! How did he die, they asked? He is dead to God!" moaned John.

Nevertheless, John called for a horse to ride to these robbers’ den. But the lookouts captured him when he entered their safe area and quickly took him prisoner. But John did not resist or try to escape. Instead, he told the sentinels that he had come to see their leader. Word reached the chief bandit, standing defiantly, holding his weapons. But as soon as he recognized Apostle John, he turned in shame to flee, cutting his hand as he dropped his dagger. But, forgetting his age, John pursued him, crying, "Why, my son, are you running away? I’m your spiritual father, carry no arms, and am old. Pity me, for I still believe there is hope for you. Someday I will have to give an account about you to the Anointed One. And if I must, I’ll gladly die for you even as the Lord died for us. So believe that the Anointed One has sent me to get you."

When the young man heard this, he stopped, threw away his weapons, and trembled as he wept bitterly. And when John approached, he embraced him with both arms, while the young man only embraced him with one arm as he confessed his sin with remorse as best he could. As a result, with tears of repentance, he submitted to be rebaptized. The young man, falling to his knees, pleaded with the Anointed One for forgiveness. Then John reached out, took the bloody hand the young man was holding behind his back, and kissed it to show that he was still worthy of God’s love.

After that, they left the robber’s den, and John took him back to the congregation. There they found the believers making intercession for him with many prayers. They say that John did not leave until he restored the young man to the congregation, which gave everyone a great example of true repentance and regeneration, a perfect illustration of a spiritual resurrection.²⁸ (I wish they had given us this young man’s name).

This story brought to mind the prayer of Roman poet Aulus Persius Flaccus (86-63 AD), who said, "Where legal and where moral sense joins pure essence: namely, holy thoughts, that dwell in the soul’s most retired and sacred cell; A bosom dyed in honor’s noblest grain, deep-dyed: ‒ with these let me approach the shrine, and Heaven will hear the humble prayer I make, thought all my offering is a barley cake."²⁹

Furthermore, Sin was not a foreign word among the pagan Greeks or Romans. In the writings of Gaius Sallustius Crispus, we find this rebuke by Emperor Cicero, "I shall not inquire into any sins of your boyhood, lest I may seem to criticize your father, who had full control of you at that time, but how you spent your youth. For if this is shown, it will be quickly understood how vicious your childhood was, leading to a shameless and lawless manhood."³⁰

Nevertheless, after reading this touching story of Apostle John and this young man, you may see things about love in John’s first Epistle that you have never seen before. Why is God’s love so consequential and loving God and each other so necessary? I’m willing to believe that this young man’s experience provides the element of respect that all Christian families can identify with when a child, once dedicated to God, goes astray. Still, the Holy Spirit led them back to their rightful place in the congregation of believers.

It is essential to know that John Chrysostom also validates this story of John’s young friend while assisting Theodore of Mopsuetia, who fell away into heresy. When believers petitioned Theodore to help those in his area suffering through a famine, he refused by saying he was far from having any confidence he could do because his sins were always on his mind as though they had just occurred. In other words, Theodore felt unworthy to believe God could use him that way. So, when Chrysostom went to guide Theodore back to the truth, he listened to everything he experienced. He then persuaded him to pray for those dealing with the famine. So, Theodore prayed, and God put an end to the drought.

Chrysostom then relates what happened to that young man who was at first a disciple of John, the son of Zebedee, but afterward became a robber chief for a long time. However, once the blessed Apostle John held the young fallen brother with holy hands, he returned to his former level of Christian virtue. In the same way, Chrysostom encouraged Theodore not to misunderstand. He knew as much about the truth as Chrysostom did. The preacher often heard Theodore admiring Apostle John’s great humility and how John first kissed the young man’s blood-stained hand. Then, embracing him, he brought him back to his former spiritual condition.³¹

We also find a stimulating discussion on respecting Easter, Baptism, Fasting, Marriage, the Eucharist, and other Ecclesiastical Rites. It had become an issue because not all the congregations of believers celebrated these holy days on the same day. Early church scholar, Socrates Scholasticus (380-439 AD), notes this routine in his Ecclesiastical History. Eusebius addressed the celebration of Easter after the vernal equinox and his book "The Life of Constantine." The authorities in Rome issued orders for the churches in the Western, Southern, Northern, and some of the Eastern Roman Empire must observe this protocol. Emperor Constantine chose the date of March 21 to celebrate Easter.

Therefore, says Socrates Scholasticus, this date was observed in Rome, throughout Italy, Africa, Egypt, Spain, France, Britain, Libya, Greece, the diocese of Asia and Pontus, and Cilicia. That is even though plenty of other churches in these areas did not. Therefore, some said in picking the correct date, we must have nothing in common with the treacherous Jews. Yet, what is most interesting is that according to Socrates, most Christians in those days celebrated Easter on the fourteenth day of the Jewish month of Nisan (late March to early April). They say that this date was given to them by the Apostle John, whereas the vernal equinox’s celebration was the Apostles Peter and Paul’s preference.³²

HISTORY

Polycarp (69-155 AD) was a disciple of Apostle John and ordained by him as Bishop of Smyrna and chief Bishop of Asia. Many Apostles who saw Jesus in the flesh became teachers under John’s supervision. Specific questions arose concerning Passover, so John went to Rome in the time of the emperor Antoninus Pius while Anicetus ruled the church in that city. He led many believers deceived through Marcion and Valentinus’s persuasion³³ back to the faith. One day, Marcion and Valentinus met Polycarp by chance and asked, "Do you know who we are? Polycarp replied, Yes, I recognize the firstborn of the devil."

But that wasn’t the only time John rebuked a heretic. Eusebius writes that there was an unbelieving agnostic named Cerinthus (50-100 AD) around this time.³⁴ He was the author of several heretical books by revelations he pretended were written by some great apostle, revealing marvelous things he falsely claimed were shown only to him by angels.³⁵ (This sounds very similar to Muhammad’s story.³⁶) Cerinthus asserts that the Anointed One will set up His kingdom after the resurrection and that people dwelling in Jerusalem will again be subject to desires and pleasures.

According to Iranæus (130-202 AD), in the first book of his work Against Heresies, he mentions some more horrendous false doctrines written by Cerinthus. Then, in Iranæus’ third book, he relates a story that deserves reading. On the authority of Polycarp, he says Apostle John once entered a public bath to bathe. Upon learning that Cerinthus was inside, he jumped up and rushed out the door, for he could not bear to remain under the same roof with him. And he advised those who were with him to do the same, saying, "Let’s run just in case the bath collapses with Cerinthus inside, for he is the enemy of the truth."³⁷

Afterward, during the reign of Marcus Antoninus and Lucius Aurelius Commodus in the fourth persecution after Nero, Polycarp was brought to court at Smyrna, and all the people in the Amphitheater cried out for Polycarp to be burned. This Christian hero wrote a valuable Epistle to the Philippians, which believers read to the present day in Asia’s meetings.³⁸ In other words, just like Apostle John, his mentor, and Jesus, his Master, Polycarp, did not mince words. He told the truth and, as a result, died as a martyr of the faith.

Leaping from Polycarp in 200 AD to Reformer John Calvin in 1500 AD makes this observation: In this first epistle, Apostle John wants to set before us the only true contentment God was willing to confer on us through His only Son. John meant this to lift our thoughts to things above. To do this, the truth must be absolute and provable. Thus, it became the main subject of what he says here in these opening verses.

Look at John’s words, "What we have seen, what we have heard, what we have looked on," strengthen our faith in the Gospel. Nor does he, without reason, make so many asseverations; since our salvation depends on the Gospel, its certainty is in the highest degree necessary; and how difficult it is for us to believe, every one of us knows too well by his own experience. To believe is not lightly to form an opinion or to approve only of what is said but a firm, undoubting conviction so that we may dare to subscribe to the truth as fully proved. For this reason, the Apostle heaps together many things to confirm the Gospel.³⁹

A very popular preacher in his time, Leonard Howard (1699-1767), says that the design of this epistle is God’s way of acquainting us in this dispensation of grace to bring men and women to eternal life and happiness. This grace period was part of the Almighty’s decree from earth’s beginning as the world’s foundation from eternity. So the prophets of old foretold, but in this last age, manifested to us in the plainest and most entire possible manner. So that our testimony in this matter is unquestionable, leaving no room for doubt or deceit. So that, for the truth of what we declare, we have the utmost evidence that specific knowledge and sensible demonstrations can be given to us.

Therefore, what we assuredly know, we impart to those who will listen so that they may become partakers of the same blessing, and united, as we are, through grace, to God and His blessed Son Jesus the Anointed One.⁴⁰ Can we be as sure the messages we hear today will stand the test of God’s Word, or must we test the spirit that supposedly inspires these teachers and preachers?

After scholarly meditation and reflection on the text, James Macknight (1721-1800), well known for his Harmony of the Gospels, clearly shows that the John who wrote the Gospel and the John who wrote this Epistle were the same. He compares a Scripture verse in both documents to show their similarity: The following verses come from the NIV.

Called a great and rare thinker, Frederick Denison Maurice (1805–1872) was an English Anglican theologian, a prolific author, and one of the founders of Christian socialism, and he makes an interesting point here. He observes that many call this manuscript an Epistle. No salutation greets the reader as in the other Apostles’ letters. He does not address it to any particular body of believers or any specific person. The author does not introduce himself or send any greetings, as you would expect of someone far from his friends. In these respects, it differs from the other Epistles in the New Testament. German Theologian Friedrich Düsterdieck (1822-1906) does not see this as an actual letter but a brief discussion.⁴¹

The words "These things we write to you," and others like them, do not allow us to suppose that it was a discourse delivered with the lips. Otherwise, we might have fancied an aged man standing up in the assembly he pastored and mentored for a long time to remind them what lessons he learned and for what end he pursued a long life. There is a likelihood that his age and feebleness kept him from verbalizing what was in his heart. Nor should we count out his sufferings on his exile on the isle of Patmos. Nevertheless, the Spirit inspired him to put his thoughts into writing for us to profit from them as much as those who lived in his day.⁴²

With holiness doctrine expertise, Daniel Steele (1824-1914) tells us that false teachers began to spread the theory that sin exists only in the body. Did not Euthyphro say, "The admission that the Gods love Holiness because it is holy; it is not holy because they love it."⁴³ Still, the spirit inside is perfectly pure and always must be. The orthodox disciples under John’s leadership opposed this heresy imported from oriental pagans. One of their arguments was that it denied the sinlessness of Jesus, the Anointed One who had a physical body. If He were sinful, His sinfulness would have revealed humans’ tendency to do wrong. The Dualists,⁴⁴ also called Gnostics, got around this critical point by denying the Anointed One’s body’s reality. They boldly asserted that He was a phantom, like the various theophanies (appearances of God in human form in the First Covenant. In other words, the incarnation was a sham.

To believe that removes the cornerstone of Christian theology – Jesus as our Mediator. It makes Him only human. The atonement in His blood becomes an illusion since He only had the appearance of death, and His resurrection must be unreal if He only appeared to die. John’s main controversy with these Dualists centered on the question, was the body of Jesus real flesh and bones? It accounts for John’s emphasis in this Epistle on believing in: "the Anointed One came in the flesh."

It also accounts for the Epistle’s first words containing the theme that John proposes to amplify. Namely, his Divine Master’s fundamental humanity, just as he states the proposition of the Lord’s humanness, is proven in John’s Gospel. That is God’s Son’s Supreme Divinity, His being the Logos ("Word") who was with God and therefore had the distinct personality of one who was God. We have one Gospel and one Epistle, both by the same author, announcing their subject in their treaties’ opening sentence.⁴⁵

An expert on Plato and Theodulphu’s teachings, Monsignor Louis Baunard (1828-1919), Bishop of Orléans in the time of Charlemagne and rector of the Catholic University of Lille and historian, states that after Apostle John wrote his Gospel, it became necessary to make it available to all the Christian assemblies in Asia Minor. John would tell everyone later, And I saw another angel flying through the sky, carrying the eternal Good News to proclaim to the people who belong to this world—to every nation, tribe, language, and people. Fear God, he shouted. Give glory to Him. For the time has come when He will sit as judge. Worship Him who made the heavens, the earth, the sea, and all the springs of water.’"⁴⁶ John’s Gospel soon had that universal disclosure in the world.

John provided for that by writing an epistle to all the faithful in Asia. He used his Gospel to pinpoint the principal doctrines of Christian ethics. That is the subject of all three Epistles of John. By addressing all the Christian communities collectively in Asia, his first epistle contained no special superscription or salutation. John does not even name himself. It would be unnecessary for him to do so since it was a preface of his Gospel, in which John calls himself the author.⁴⁷

In his fireside chat manner, Harry A. Ironside (1876-1951) says that if you want truth concerning God’s kingdom in its present characteristics, you will find it in the Epistles of Peter, James, and Jude during the days when it is still a mystery. If you desire the truth concerning God’s ecclesia,⁴⁸ the Anointed One’s body, formed by the Holy Spirit during the dispensation of Grace, you will find that in the writings of the Apostle Paul. But if you seek truth for the family of God – the believer looked upon as one born again into the divine family – you find that, particularly in the letters of Apostle John. Ironside goes on to say that in the Gospel of John, we have everlasting life as manifested in God’s Son. Therefore, in the Epistles of John, we have eternal life, as demonstrated in the children of God.⁴⁹

Current Bible scholar Michelle Murray, Associate Professor of Political Studies at Bard College in Annandale-on-Hudson, New York, and contributor to the Jewish Annotated New Testament, tells us that the earliest attestation of 1 John occurs in the Christian author Polycarp’s letter, a disciple of John,⁵⁰ to the Philippians, dated around 117–120 AD. Polycarp warns that whoever does not confess that Jesus the Anointed One came in the flesh is an antichrist. Also, anyone who does not acknowledge the cross’ message is of the devil. And finally, any person who misinterprets the Gospel to cover their immoral behavior by saying there is no resurrection and judgment is the firstborn of Satan.⁵¹ It is very much what John was saying here in this first letter. While some argue that 1 John predates John’s Gospel (circa 90-100 AD), most experts place its composition sometime after the writing of the Gospel, putting its composition date at approximately 100-110 AD.⁵² While these dates are only suggestive, they come relatively close to what we’ve learned from history.

At first glance, we must acknowledge that there is no salutation, as most letters contain. Few write letters without beginning with "Dear Mom or Dad, Dear Friend or Sirs." It is not out of line to see this more as a message written to address some current situation or problem. These words by John naming a part of God, or attribute of the Almighty, existing before the beginning of the world is not new to Jewish thought. King Solomon spoke of Wisdom, the Living Word of God, preexisting before the universe’s foundation. What he says about Wisdom is the personification of the Messiah Himself.

You might say, "King Solomon was smart!" But remember, he prayed for wisdom, and it was God’s wisdom he received.⁵⁴ That inspiration inspired Apostle John to embody Wisdom in the One who came as the Light, Life, and Word – God in the flesh.

Moses was the first to hear this news of a preexisting God when he asked God who He was at the burning bush on Mt. Horeb in the Sinai desert. The Hebrew response was Ehyeh Asher Ehyeh, which means "I Am that I Am and always will be."⁵⁵ Isaiah also had a similar revelation of who God was as the First and the Last. That means there was no God before Him, and there will be no God after Him. And the reason is that God has always existed and always will exist,⁵⁶ and His Son is just like Him.⁵⁷

Furthermore, when the prophet Micah was inspired to announce a new King’s birth in Bethlehem of Judea, he said that this new King had been alive for eternal ages.⁵⁸ The same John wrote the Gospel, starting with the words: "In the beginning, the Word already existed. The Word was with God, and the Word was God."⁵⁹ And when this Living Word came to earth in human form, He informed His fellow Jews that He existed before Abraham was born.⁶⁰ So it’s no wonder that in his vision, John recognized Him right away when He said I am the Alpha and the Omega, Who was and was to come.⁶¹

No doubt, John recalls the precious days he walked with the Master. The very thought of it brings excitement to his voice. Though no longer so young, his heart is still tender to the touch of memories as he thinks of those exciting days. Yet, he does not indicate a wish to go back. Instead, he desires to propagate what he hears and how it has stayed with him over the years. John is not looking back as much as he is looking forward.

John did not hesitate to express his confidence in the One who existed before the universe was formed and brought everything to existence. No doubt, the Apostle remembered the prophetic words of Isaiah: "Who was able to make all this happen? Who controlled the lives of everyone from the beginning? I, the

LORD

, am the One. I was here at the beginning and will be here when all things are finished."⁶² The same Spirit that inspired him to write the opening to his Gospel⁶³ now motivates him to write this letter to those who believed. That’s why he could write this opening with the assurance that the One who spoke the words: "The fact is, before Abraham was born,

I AM

"⁶⁴ was the One with whom he walked and talked for over three years.

Now we come to the text itself. First, by Exposition, we will examine what else we find in the Scriptures that harmonizes with what John says here in His epistle. Next, the commentary of Church scholars will follow from the earliest years after the Anointed One’s ascension to our present era. They are chronological, so you can see how theology and interpretation have evolved.

¹:¹ We want to tell you about the Word that gives life – the One who existed before the world began. He is the One we heard and saw with our eyes. We watched what He did, and our hands touched Him.

EXPOSITION

The concept of things existing in eternity before they appeared on earth was not new to John. The prophet Isaiah speaks about how God first called out God’s creation and humankind. And who did this? The answer came, "I, the

LORD

, am the one. I was here at the beginning and will be here when all things are finished."⁶⁵ And the prophet Micah was told why God chose Bethlehem as the birthplace of the Anointed One. God’s message to him was, "His coming was planned long ago, from the beginning."⁶⁶

When Luke wrote his Gospel, he mentioned using eyewitness reports circulating among the early disciples.⁶⁷ No doubt, one of those disciples was the Apostle Peter. In his second letter, he wrote, "We had nothing to do with made-up stories when we told you about the power of our Lord Jesus the Anointed One and His coming again. We have seen His great power with our eyes. We heard this voice from heaven when we were with Him on the holy mountain."⁶⁸

In looking at the text, the first clause states what or how the object is in itself; the next three describe John’s relationship to it. The term "which in the first clause is nominative; in the others, it is accusative. John tells us that the Word existed before creation; He lived before His earthly manifestation. Thus far, all is indefinite like a philosopher, about to expound on a law of nature, might begin, I will start from the beginning in explaining it to you." What follows comes to a climax, making the meaning clearer at each step: seeing is more than hearing and handling than seeing. The conclusion is in two tenses, perfect and aorist; the aorists give the past acts, the ideal, and the permanent results. Together they sum up the apostolic experience of that boundless activity of the Anointed One, whose full story the world could not contain.⁶⁹

The Greek verb terms horaō ("have seen" – KJV) and theaomai ("looked upon – KJV) are as different as glanced at and beheld." Glancing is momentary; beholding implies a steady gaze, for which the beloved disciple had abundant opportunities. The apostles saw Jesus with permanent results [perfect tense]. Everything that follows in the first four verses is apostolic testimony to the whole earthly ministry of Jesus. The words "looked upon" indicate the apostles’ ability to grasp the significance of who and what Jesus is through personal observation. There was no deception or error in the apostles’ experience.

Likewise, when John says they "handled" the Word with their hands, we find the same verb used in Luke’s Gospel⁷⁰ and John’s, where the demanded test of handling is offered to Thomas, provoking the confession of faith to which the whole Gospel leads up, "My Lord and my God!⁷¹ But our hands handled" shows clearly that the attributes of the Word become flesh which John insisted on, and probably as a contradiction of Docetism.⁷² The handling of Jesus refers in part to the resurrection of the Anointed One.⁷³ Jesus had a natural body; he was no phantom. He was a carpenter with muscles. Our Lord was a man’s man. He told the doubting disciples, "Look at my hands and feet. It’s Me. Touch Me. You can see I have a living body; a spirit does not have a body like this."⁷⁴

Those who read John’s letter could not doubt that he was referring to the time when he saw the face of Jesus the Anointed One, heard His discourses, grasped His hand, and leaned upon His breast at the last supper. The remarkable fact of the Incarnation lies between the first clause and what follows. John piles verb upon verb and clause on clause to show that he speaks with the authority